Thera 1.86: Nagita
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(86):Nagita Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =86. Nāgita= He was reborn in this Buddha-age at Kapilavatthu, in the family of a Sākiyan (king)rāja, and named Nāgita. When the Exalted One(Buddha) was staying in that place, he preached the Lump of Sweetness discourse.1 By that Nāgita was induced to enter the Monk’s order, upon which he attained arahantship(enlightenment). Then, thrilled with rapture over the truth of the Lord(Buddha)'s teaching and the effective guidance of the Path(Dhamma), ho burst out in this saying(gatha): ---- 86 Ito bahiddhā puthu aññavādinaɱ|| Maggo na nibbānagamo yathā ayaɱ,|| Itissu saŋghaɱ bhagavānusāsati|| Satthā sayaɱ pāṇitaleva dassayan' ti.|| || ---- 86 Outside our Monk’s order many others be, who teach A path never, like this one, to Nibbāna leading. But us the Exalted One(Buddha), the blessed Lord(Buddha)'s self Instructs as it was by just the palm of the hand outspreading.2 ---- 1 Majjhima Nikāya, 18th Sutta, outlined (at Kapilavatthu) by the Lord(Buddha), and explained by Mahā-Kaccana (see Ps. CCXXIX.), on the self-mastery of the arahant(enlightened). This is apparently not the bhikkhu(monk) of the Kassapa clan (Dialogues, i. 193 ff.; Ang. iii. 81, 341; iv. 341). Perhaps the latter was known as N. Kassapa, to distinguish. Morrà = Mora. OED: A popular game in Italy in which one player guesses the number of fingers held up simultaneously by another player. Also applied by Europeans to a similar game in China. 2 The Commentary has: 'Our Lord(Buddha) sayaɱ' - that is, sayaŋbhū ñāṇena ñātaɱ, 'self-taught' knower by knowledge, or, 'himself' - urged by great compassion, teaches his own doctrine, like one who, to make sport (? vilāsapattiyā), shows āmalaka-seed in the palm of his hand. Is an ancient game like morrà referred to? ' ' ---- =1.9-686 Commentary on the stanza of Nāgiratthera= The stanza, strarting with Ito bahiddhā puthu aññavā-dīnaṃ constitutes that of the venerable Thera Nāgita. What is the origin? It is said that this one was a brahmin named Nārada at the time of the Blessed One Padumuttara. Seated in his circular enclosure (māḷaka), one day, he happened to see the Blessed One going at the fore-front of the clergy of monks, became pious-minded and made his praise by means of three stanzas. On account of that act of merit, he was reborn in the divine world and having done meritorious deeds now and then, he wandered about his round of repeated rebirths among divine and human beigns, and was reborn in the royal sākiyan family, in the city of Kapilavatthu, when this Buddha arose. His name was Nāgita. When the Glorous One was residing at Kapilavatthu, he happened to have heard the Madhupinḍika Sutta, aptly gained pious faith, became a monk, increasingly developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna:– “Seated in my extensive (visāla) circular enclosure, I saw the leader of the world, free from cankers (āsava), full of vigour (balapatta) leading the clergy of monks. A hundred thousand Arahants of high magical powers, possessed of three- fold super-science (vijjā) and six sort of higher-knowledge surrounded the self-awakened Buddha. Having seen Him, who could not but be piously pleased? There does not exist in this world, including the divine world, any com- parison (upanidhā) with His knowledge. Havign seen the self-awakened Buddha of endless knowledge (ñāna) who is he not to be piously pleased (pasīdati)? They are not able to describe (vikappe- tuṃ) the body of truth (dhamma) also, that had been brought to light (dīpentaṃ), wholly done in gems (ratanākaraṃ). Having seen the same, who is he not to be piously pleased? The affectionate personage (vacchala) called Nārada made his praise of Padumuttara, the invincible self-awakened Buddha by means of these three stanzas. On account of that pious-mindeness as well as because of his praise of Buddha, I was not reborn in an evil existence, for a hundred thousand aeons (kappa). Thirty hundred aeons (kappa) ago, from now, there was a very strong world-king of warrior clan (khattiya) named Sumitta, endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, the thera became full of zest and delight depending upon the condition of the truth (avitatha) in the teaching of the Master, as well as upon the salutary state (niyyānikataṃ) of the dhamma, and recited a stanza, in making his joyous utterance (udānaṃ udānento) for the purpose of getting into (pavissa) the speed of zest (pītivega). 86. ”From here, outside, among the many other holders of views, there is no right path (magga) to go to nibbāna like unto this. Thus, the Glorious One, the Master Himself instructed the Order of monks, showing (things) as on His open palm of the hand (pāni- tala). There, Ito bahiddhā means: in the doctorine (samaya) outside this dispensation (sāsana) of Buddha. On that account he said: “puthu aññavādīnaṃ” which means: of different varieties of heretics (titthiya); thus, is the meaning. Maggo na nibbānagamo yathā ayaṃ means; Just as this noble eight-fold path goes definitely (ekaṃsena) to nibbāna; thus, nibbānā gamo (the goer to nibbāna), in the same way, there does not exist in the doctrine of the hertics (titthiya) the right path (magga) that leads (gamo) to nibbāna; because of not being made known (pavedita) by the self-awakened Budha to one who holds the view of others who are heretics (titthiya). Therefore, the Blessed One said thus:– “O monks! A monk who is but here, a monk who is here the second, the third monk, who is here, the fourth monk who is here, are empty of the views of others and void of other monks.” Iti means: in this way. Assu means: just an indeclinable particle (nipāramatta). Saṅghahaṃ means the Order of bhikkhus; this is exhaustive exposition (or, term per excellence) just as for example “Satthā devamanussānaṃ (the teacher of divine and human-beings).” In other words, Saṅghaṃ means collection (samūha); such multitude of men (jana) as are amenable to discipline (veneyya) and being led (to nibbāna); thus, is the significance (adhippāya). Bhagavā means: the Blessed One with such circumstances as the condition of possessing of glory (bhagya), etc.; here, this is the abbreviation (saṅkhepa). In extenso, however, it should be understood in the manner mentioned in the commentary on Itivuttaka in Paramatthadīpanī. Satthā means: He instructs, according as being worthy (yathārahaṃ), with absolute advantages (paramattha) pertaining to the visible persent (diṭṭhadhammika) and to the hereafter (samparāyika); thus, satthā (the Master). Sayaṃ means: himself even, but personally. Indeed, this is the meaning here.-- Just as there exists in my dispensation, the noble path (ariya magga) that leads (gāmī) to nibbāna, which is eightfold (aṭṭhaṅgiko) by way of such eight members (aṅga) as right view and so on, which constitute a collection of such three aggregates (khandha) as moral percepts (sīla) atc., there is not, in a similar manner, the path (magga) namely, in the doctrine of outsiders (bāhīraka):” thus, roaring the roar of a lion, our Master, the Blessed One comprehended but Himself by means of self-made (sayambhū) knowledge (nāna); in other words, He instructs and advise the leadable (veneyya) multitude (janataṃ) comprising the clergy of monks, showing similar to an emblic myrobalan fruit (āmalaka) on the palm of His hand (hatthatale) for the prosperity (sampatti) of the beauty of His own instruction (desanāvilāsa) having been well urged by His great mercy (mahākarunā). The Commentary on the stanza of the Thera Nāgita is complete. ----